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Category: Cross

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Published on 16 Comments on The Power of the Cross – Mark 15:21-41

Sermon audio: Mark 15:21-41

Two thousand years ago, the Apostle Paul said this:

the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.  (1 Corinthians 1:18)

The cross splits the world.  Either you look at the cross and think – that’s pathetic – or you look and you think – that’s powerful.  It’s either pathetic or powerful.  If you think it’s pathetic, Paul says “you are perishing.”  The way milk perishes and goes off and soon it gets chucked away for good – that’s you if you think the cross is foolish.  But if you think it’s the power of God, you are being saved.  That means you have been plucked from the perishing crowd and set on a one-way street to heaven.  But it’s one or the other.

The cross splits the world.  And tonight we’re going to hear the message of the cross.  If you have not become a Christian, the bible says that right now you are in the perishing camp.  And you need to look again to find salvation.  But you can, tonight, you can look at the cross and say “Wow!  That is the power of God!”  And you can go home saved from your perishing.

And if you are a believer already, you and I need the message of the cross daily.  A few verses later in 1 Corinthians, Paul says “I’m determined to know nothing except Jesus Christ and Him crucified” (1 Cor 2:2).  Christians grow in their faith as they contemplate the cross.  So let’s look at the cross together, and let’s allow Mark’s Gospel to be our guide.

Turn to the beginning of Mark. Have a look at chapter 1, verse 1.  And here’s where we need to begin with the cross.  We need to begin by realizing WHO is hanging on the cross. Who is He?  Mark 1:1

The beginning of the gospel about Jesus Christ, the Son of God.

So who is Jesus?  Jesus is the Christ, the Son of God.  Those are two different titles for Jesus.  Christ means “The One Anointed with the Holy Spirit.”  In Hebrew it’s the word “Messiah.”  In Greek it’s the word “Christos.”  In English we say Christ – but it’s all the same thing.  Christ means, “The One Anointed with the Holy Spirit.”  It means that Jesus is King, because KINGS are anointed.  We usually think about “crowning” a King, but in the bible (and even in the British coronation service) you ANOINT kings.  It means pouring oil on their head.  The oil symbolized the Holy Spirit.  The King would reign in the power of the Spirit.

So Jesus is THE Christ.  THE King.  THE Anointed One.  And it’s not like Jesus has been anointed by mere men.  Even before the universe began, Jesus has been the One anointed with the Holy Spirit. The One filled to overflowing with the Holy Spirit.  The One who has the most intimate and intense relationship with God the Spirit.  That’s what it means that He is the Christ.

And He is also “the Son of God.”  That means He has always called the Almighty God, Daddy.  Before there was a universe, Jesus was always calling God Most High, Daddy.  He’s the eternal Son of the Father.

This is Jesus:  He is the Christ – He has the ULTIMATE relationship with the Spirit.  And He is the Son of God – He has the ULTIME relationship with the Father. Jesus is one of the Trinity.  He is God the Son, loved by God the Father and filled with God the Spirit.  He is God filled by God with God.  He is God filled by God with God – He is the Christ, the Son of God.

Now then, think, who is hanging on the cross?

He is God filled by God with God.  He is the Lord of this world.  He is our Maker.  He is the Author of Life, the Centrepiece of all reality.  And He is nailed to a piece of wood until He dies.

Here is the message of the cross:  Does that sound powerful or does that sound pathetic?

God filled by God with God comes to planet earth.  And we kill Him.  And He lets us.

Does that sound powerful or does that sound pathetic?

God filled by God with God comes to planet earth.  And we kill Him.  And He lets us.

If that’s true then what are we like?  And what is He like?

...continue reading "The Power of the Cross – Mark 15:21-41"

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Published on 4 Comments on 1 Corinthians 1:18-31 sermon

Sermon Audio

In America there’s a ridge running up and down the Rocky Mountains – it’s called the Continental Divide.  Any water that falls on this ridge has to go one way or the other.  A raindrop may fall on this ridge and if it trickles to the west it ends up in the Pacific Ocean.  The next drop may fall on that very same place and trickle off to the east.  It will end up in the Atlantic Ocean.  Consecutive drops of water will fall on same ridge, but eventually thousands of miles will separate them.

That’s what the cross does to the whole human race.  We are all divided into only two camps heading to only two destinations.

Verse 18 speaks of two kinds of person: there are “those who are perishing”, and there are “those who are being saved.”  The whole human race divides into the perishing and the saved.  This room divides into the perishing and the saved.

...continue reading "1 Corinthians 1:18-31 sermon"

Published on Leave a comment on The Glory of the Bloodied God

A re-post of a hymn that fits with any common metre tune

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The glory of the bloodied God
His fruitfulness in shame
Stooped lower than all men have trod
In torment in the flame

The writhing worm, disjointed dry
Rejected from His birth
Thrust groaning into Satan's sky
Accursed by heaven and earth

Hell's blackest cloak enfolds with death
From Pinnacle to pit
To choke the Source of Living Breath
Extinguish all that's lit

The Mighty Man at war cries out
It echoes ‘gainst the sky
Resounding as a futile shout
Within a victory cry

Creation torn from Head to toe
His body out of joint
The Rock that splits is split in two
Creation to anoint

Our Jonah hurled as recompense
Into abysmal depths
The beast that swallows Innocence
Is swallowed by His death

Divine appeasing blood poured out
Divinely pleasing scent
While man appraises with his snout
Declares it death's descent

Crowned in curse, enthroned on wood
My God nailed to the tree
The reigning blood, that cleansing flood
Is opened up for me.

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Published on 5 Comments on Trinitarian community means Cross-centred community

Here I spoke about trinitarian marriages.

Here I spoke about trinitarian families.

Here I spoke about trinitarian churches.

In each case it's about differently aged/gendered/gifted people taking on different roles but united in love and common purpose.  I spoke about the heresies of arianism, modalism and tritheism which they could fall into.

But I'm just aware that these models of how community should be are Law.   Law is holy, righteous and good.  Law describes the good life - the life of the truly Righteous One.  But there is no power in Law to be able to effect what it describes.

We can day-dream about a truly Athanasian marriage/family/congregation.  And we can bemoan a Sabellian one.  But we can't create one by simply defining the Original, despising the counterfeits and trying harder.

Which is why, when the Scriptures describe trinitarian community, they centre on something that I, in my descriptions, left out.  Christ's cross.

So think of Romans 14 and 15 - a wonderful passage on crunchy community - unity with distinctions upheld by gracious deference to the other.  But at the heart of it all is the cross (14:9,15; 15:3,7) which creates such community.

Or think of 1 Corinthians 11-14.  We begin with Father-Son unity (11:3); we continue with the expression of this unity in marriage (11:3ff); we see it play out in the body (12 and 14) and in chapter 13 we see it all held together by love.  That's fantastic.  But what have I missed out?  The Lord's Supper - 11:20-34.  This community is not created by trying hard to imitate the trinity.  It is created by the cross as experienced in the sacrament.  The one loaf creates the one body - a body in which the weak and despised are received and knit together.

So anyway, just a thought that brings me back to some earlier posts:

Triune glory is cruciform glory

Participating in God means participating in the cross

Correct me if I'm wrong, but I don't think you can become a triune community by trying to be a triune community.  Or can you?

Right now I'm thinking that a community created by and centred on the cross will be a triune community.  Descriptions of true triune community can diagnose problems in our communities.   But they can't solve them.

Which means maybe I should just put away my fancy diagrams and preach Christ and Him crucified.

What do you think?

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Published on 3 Comments on Resisting the devil

Just playing around with some thoughts.  Comments welcomed...

Jesus Christ crushed the head of Satan (Gen 3:15); drove out the devil (John 12:31) and disarmed the rulers and authorities, putting them to open shame and triumphing over them (Col 2:15).

How?

Through dying on a cross.

He didn't come down from the cross to bust out some ultimate fighting moves on the devil.  It's not that, as He died, the Spirit went to work on Satan behind the scenes with baseball bats and chains.  The cross wasn't Christ's non-violent resistance stunt distracting us while the elect angels went ballistic on the forces of evil.

No, it's all there on Golgotha.  The all-time decisive cosmic face-off did not involve hordes of spiritual forces doing battle in the heavenlies.  It involved a lonely Man on a lonely hill.  The taunts of the devil rang out from the lips of His enemies: "If you are the Son of God, come down now from the cross."  The diabolical onslaught did not come through waves of black magic but through the simple appeal to use power and save self.

The greatest ever spiritual battle involved the simple choice of whether this Man would obey His Father or serve Himself.  The height and width and breadth of the battlefield was that single cross.  The one Victor was that Champion strung up on a tree.  Right there this defenceless Man was crushing, driving out, disarming and triumphing over evil once and for all.

What does that tell you about evil?

Well if it was something like an equal and opposite force, then you might expect a heavenly punch-up.  But it's not.  It's not a created thing but a perversion.  It's a parasite, distorting everything good and pulling it down into oblivion.  (See these recent Mike Reeves talks on evil for more).

And so the Author of Life enters into this matrix of death.  Christ absorbs this evil at its worst and transforms it.  He does this, not by taking it seriously as a legitimate opponent but by entering it in simple obedience to His Father's will.  As this Man trusts God - even in the jaws of death - He reverses the cycle of self-assertion and self-vindication.  This cycle is the very opposite of God's own life and therefore the quintessence of evil.  So the Source of good goes to the heart of evil and, by turning the other cheek, overturns the whole thing.

Therefore we get the ultimate Genesis 50:20 moment.  Even what Satan intends for evil, God intends for good.

So, again, evil is not granted an existence alongside God and His creation-redemption agenda.  It is a perversion which is then taken up into the purposes of God and made to serve Him.

Well then.  We stand, clothed in Christ and His victory.  And the evil one, thrashing around in his death-throes, fires some flaming arrows our way - some mixture of temptations and condemnations.  And both James and Peter tell us "resist the devil" (1 Pet 5:9; James 4:7) and James adds the promise "and he will flee from you."

That's always seemed to me an extraordinary promise.  Doesn't it sound a little far fetched to believe that I can send Satan scurrying into the night?  Yet that's exactly what "fleeing" means - running scared.  And how are we going to make Satan flee from us?  Simply by resisting him.  That just means 'standing against' him.  He wants you to indulge a craving, you simply stand against it.  Nothing more, nothing less, just resist.  He wants you to wallow in past sins, you simply stand against it.  And the devil runs for his life!  He has met a Christian - a little Christ - one clothed in the Champion and employing those same tactics.

If that sounds incredible to us, maybe we don't properly understand Satan or his defeat.  Recently the devil's been coming at me with some recurring thoughts about myself.  Ordinarily I'd get embroiled in an endless round of indulging the thoughts and then condemning myself for them.  Either way he wins.  I can't explain exactly why but of late I've just known a real freedom to laugh at the temptations - whether I've caught myself entertaining them or not.  Whatever.  I'm not called to engage Satan mano e mano.  That battle's been won.  And I don't get to nip his temptations in the bud - that's not an option.  My job's pretty simple.  Just stand in Christ and refuse to take his temptations seriously.

And maybe to fart at him.

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Published on 4 Comments on Participating in God means participating in the cross

Last time I finished on this thought:

It’s a wonderful thing to participate in the divine nature (2 Peter 1:4).  But the very essence of it is taking up your cross and following Christ (Mark 8:34)

It got me thinking about the three 'Abba, Father's of the New Testament.

In Galatians 4:6 we read about the Spirit of adoption praying the Son's prayer within us - 'Abba, Father.'  If anything is 'participating in the divine nature' it's this.  God adopts you into God's communion with God.  And He carries on His life of union and communion in us.  Deeper than your heartbeat is the Spirit's cry within you.  This is your true spiritual pulse.  Abba, Father.  Abba, Father. Abba, Father.

In Romans 8:15 we join in with the Spirit.  Adding our Amen, we make Christ's prayer our own and call out to the Father in that same childlike dependence. Again, this is wonderful participation in God.

But what about the original 'Abba, Father'?  Mark 14:36 - Christ is sweating blood at the prospect of drinking the cup.  With loud cries and tears He prays with reverent submission, "Your will be done." (cf Heb 5:7).  The original 'Abba, Father' is prayed in the midst of Christ's total self-offering.

It's this prayer that is placed within us.  Not just any intimacy with the Father but the intimacy of the obedient Son, obedient even to death on a cross.

Now our co-crucifixion with Christ is something that's graciously happened entirely outside ourselves.  It's first happened for us and then been applied to us.  But now that we've granted this we must confess it's something that happens in us too.  The gift of participating in God is the gift of participating in the obedient self-offering of the Son.  It's not a warm bath and a cup of herbal tea.  It's much more earthy and glorious than that.  In fact it's much more profoundly joyful than that.  We will experience fellowship in the communion of the trinity as we experience fellowship in Christ's sufferings.

10 I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.  (Phil 3:10-11)

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Published on 5 Comments on Triune Glory is Cruciform Glory

A meandering waffle...

Recently I've written about the glory of the triune God.  This glory is His other-centred love.  When He acts for this glory it's not because He or His glory are self-centred.  No He is other-centred and His glory is His grace.  But just because this is so, when God acts for the sake of His glorious grace He is simply determining to be Giver.

From eternity the nature of the triune God has been deferral and other-centred praise.  When faced by creatures, even creatures who would ignore and spurn such love, this God determines to love with an almighty 'nevertheless'.

It's like the mother who is faced by a naughty and manipulative child.  She could cave in to the tantrum or she could withdraw and ignore the child altogether.  But she condescends in love, not because the child is good (he's not) and not because she's weak (she's not).  She acts in accordance with her gracious motherliness, to love the child in spite of himself and in this way to lift him from his misbehaviour.

Put it another way, it's like the man who is struck on the right cheek by an aggressor.  By nature his instincts are fight or flight - strike back or withdraw.  But instead he stands his ground and offers his left cheek also.  He opens himself out in grace and continues the offer of relationship.  This is God-like glory.

Put it another way, it's like Christ crucified.  He might have remained in heaven or merely sent us to hell.  Instead He acted for the sake of His glory.  He absorbed our blow and rather than retaliate He offered reconciling love.

The cross was the triune love laid bare.  And this is not simply because the Persons demonstrated how much they love and act for one another.  More than this, they demonstrated how the glory of grace encounters what is outside this love.  In costly sacrifice the triune glory suffers what is outside in order to draw it in.

How do we respond to this glorious God?  Well we rejoice in the grace of Jesus shown to us - the terrible children and violent aggressors.  And we pass on the divine glory we have received.  Out of the fulness we have received we empty ourselves (which is precisely the dynamic we have seen from the triune God in the cross of Christ).  Out of the strengthening of Christ's Spirit we will adopt cross-shaped love towards others and in every circumstance imaginable practise costly cheek-turning.  (More on cheek turning here, here and here).

In this sense "What would Jesus do?" is exactly the question to ask in every ethical situation.  Just make sure your answer is always: To receive the grace of the Father and lay down our lives for the unworthy.  Once you're looking for opportunities, it's surprising how often you'll be able to apply the wisdom of the cross in daily, practical cheek-turning.  And this is what it means to 'glorify God.'  The glory of the cross lived out is the glory of the triune God applied.  Because the triune glory is the cruciform glory.

It's a wonderful thing to participate in the divine nature (2 Peter 1:4).  But the very essence of it is taking up your cross and following Christ (Mark 8:34)


Published on Leave a comment on True Guilt, True Cleansing – Hebrews 10:1-18

A sermon on Hebrews 10:1-18. 

Audio here (recording failed at church, re-recorded at home).

Out, damned spot! out, I say!

Lady Macbeth’s line is one of Shakespeare’s most famous.  In the first act of Macbeth she helps her husband to murder the King and by the end of the play she is in mental torment and eventually takes her own life.  In her final scene she is before a doctor and cannot cleanse her conscience.

Out, damned spot! out, I say!... who would have thought the old man to have had so much blood in him?   ...What, will these hands ne’er be clean?...Here’s the smell of the blood still; all the perfumes of Arabia will not sweeten this little hand. Oh, oh, oh!

The Doctor says

What a sigh is there! The heart is sorely charg’d. ...This disease is beyond my practice.

Shame and guilt is a disease.  And it’s a disease beyond the practice of 17th century doctors.  It’s beyond the practice of 21st century doctors.  Cleansing away our guilt and shame is beyond every power on earth.

But it’s what this chapter is all about.  Verse 2 – it’s about being cleansed and no longer feeling guilty for our sins.  Verse 3 – it’s about not being reminded of our sins.

Instead, v10, it’s about being made holy.  Verse 11, having our sins taken away.  Verse 14, being made perfect.  Verse 17 – our sins and lawless acts remembered no more.  Verse 18 – it’s about forgiveness.

It’s a passage all about sin and shame, cleansing and forgiveness.  It’s a passage about whether your sins are forever remembered, or forever forgotten.  It’s a passage about guilt.

Do you feel guilty?

Now as I ask that question there’s a big danger.  Those who should feel guilty, often don’t.  And those who shouldn’t, often do.  So as I ask “Do you feel guilty?” there will be some of you who, personality wise, are virtually impervious to feeling ashamed.  You’re just you and that’s the way you are.  And there’ll be some of you who, personality wise, almost never feel anything but guilty.  Our feelings about guilt are so unreliable, which is why this chapter is so helpful.  Because this chapter will help us to make sure our feelings are anchored in reality, and not just in personality.

But so long as we’re aware that there’s such a thing as false guilt – and that’s wrong – what about true guilt.  Do you feel guilty?

You know there’s a trick that preachers can pull to make you feel guilty.  We can confess to one or two old sins of ours that are embarrassing and we can say – “I’m sure you’ve got embarrassing sins that you keep locked in your basement too, don’t you?”  And I could make you dwell on your past right now and there’d be a handful of things in your past for which you felt shame.  And it would usually be that misuse of alcohol, or that misuse of sex, or that misuse of a friend, or those words you said that you would immediately bring to mind.  Now if you are wracked with guilt about individual sins listen in to this chapter because there is liberation from all guilt here in Hebrews 10.  But the guilt we’re mainly talking about in this chapter is not about that one sin or those half-dozen sins, or even those wilderness years of back-sliding.  The guilt we’re talking about is the all-pervading knowledge that in myself, I am utterly unfit for God’s presence.

Because the context for these 18 verses is all about “drawing near” to God.  It’s not the guilt that comes when you’re doing the washing up and you remember that awful thing you did.  It’s the dread feeling of being summoned, not just into the Headmaster’s office, not just summoned before a magistrate, but summoned before the Judge of all the world.  This is about the problem of guilt not just because it causes unpleasant feelings, but it’s about the problem of guilt because we are summoned into God’s presence.

Look at the last six words of verse 1 – we’re talking about “those who draw near to worship”.  And in v22 he tells us the outcome of all this teaching: “[therefore]... let us draw near to God.”

Drawing near to God is mentioned 7 times in Hebrews.  And at the same time, chapter 10 verse 31:

It is a dreadful thing to fall into the hands of the living God.

Draw near – but if you happen to be His enemy it’s a dreadful thing.  Draw near – but, chapter 12 verse 29 – our God is a consuming fire.  Draw near – but He is a furnace of goodness, beauty, truth and holiness.  But draw near.

The kind of guilt we’re talking about in Hebrews 10 is the knowledge that when we’re summoned into the presence of the consuming Fire, we’re not up to it.

...continue reading "True Guilt, True Cleansing – Hebrews 10:1-18"

Published on Leave a comment on How to despise yourself

From the very first verse, Job is presented as a blameless and upright man.

The LORD is proud of Job's matchless virtue (1:8; 2:3).  Job fears God and shuns evil.  And even when calamity falls he does not sin by cursing God (1:22; 2:10).  Instead, through all his laments and complaints, the LORD is still able to conclude in chapter 42 and verse 7 that His servant Job has spoken what is right.

And yet, in the verse immediately preceeding this Job has just said:

I despise myself and repent in dust and ashes. (Job 42:6)

Uh-oh, we think.  Someone's got self-esteem issues!

But no.  In fact Job hasn't been esteeming himself at all.  He hasn't been contemplating himself.  This is not the fruit of meditating on his sins or even on his sufferings.  He hasn't been berating himself because he's a stupid, fat, ugly, unpopular, awkward, friendless failure.  He hasn't had a thought about himself for four solid chapters.

Because for four solid chapters he has borne the brunt of the LORD speaking out of the tornado.  Job's eyes have been dramatically lifted from himself and fixed on this Warrior Creator Commander called Yahweh.  He has experienced the LORD's unanswerable wisdom in surround sound.  And so in verse 5 Job summarizes exactly where his self-appraisal has come from:

5 My ears had heard of you but now my eyes have seen you. 6 Therefore I despise myself and repent in dust and ashes."  (Job 42:5)

“I despise myself” says Job.  By comparison with the LORD – upright Job falls flat on his face, confesses himself to be a sinner and says “I despise myself”. And that's a good and right and true and psychologically healthy thing to do.  Not that Job wondered to himself "What would be the correct response to meeting my Maker?" It just came out.  But as it came out it was extremely healthy.

Now there is a wrong despising of self.  There is someone who is not looking at the LORD at all.  Instead they look at themselves.  They are self-absorbed and with their gaze fixed firmly on their belly-button they are despising themselves.  We’ve all been there to some degree or another.  And it’s wrong.  But mainly it’s wrong for where the self-hater is looking.  The object of their gaze is the issue - they must get their eyes off themselves.  Then, when looking to Christ, a true appraisal of self will follow - they are (in Tim Keller's words) more wicked than they had ever realised but more loved than they had ever dreamed.

So there is a wrong despising of self - it's when you’re focussed on yourself.

But... there is a right despising of self – when you’re focussed on the LORD.

Isaiah has a similar experience.  In Isaiah 6, he sees Jesus in the temple seated on the throne (cf John 12:30f), high and lifted up, the angels are calling out ‘Holy, Holy, Holy’, the temple is shaking, smoke is everywhere and Isaiah cries out:

5 "Woe to me!  I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty."

Isaiah wasn’t feeling particularly sinful that morning.  He wasn't running through a list of his prior misdemeanors.  No-one was reminding him of past sins.  Isaiah felt no guilt at all that morning... until he saw the King.  Then he said “Woe to me, I’m ruined!”

Or think of Peter fishing with Jesus in Luke chapter 5.  He’s in the boat with the LORD of Isaiah chapter 6.  And they have a miraculous catch of fish. And Luke 5 verse 5 says:

When Simon Peter saw this, he fell at Jesus' knees and said, "Go away from me, Lord; I am a sinful man!"

Peter confesses to being a sinner when he sees the glory of Jesus.  Peter hasn’t just remembered some sins from his murky past.  He’s not even thinking about his sins, he is simply looking at Jesus and saying “I do not match up.”

Of course the ultimate place to look to find a true estimation of yourself is to Christ crucified.  That's the sinner's fate.  And that was your death - you died with Christ, the old man crucified.  You will never be able to feel your way towards this verdict.  Preachers, no matter how keenly they focus on individual sins you've committed, can't whip up this sentiment.  And turning to yourself in order to work it up is itself sinful.  Instead I look to the LORD high and lifted up (Isaiah 6:1 <=> 52:13).  I allow the cross to be God's verdict on me.  I am co-crucified with Christ and therefore reject the old self completely.  And yet

I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me. (Gal 2:20)

The true and right self-hatred is fundamentally to allow the cross to be God's verdict on the old you.  And your true and right self-appreciation is not gained by trusting in the new you.  No, the life you live in the flesh you live by faith in the Son of God.  Trust His love for you shown decisively right when you were most hateful.

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Published on Leave a comment on What is death anyway?

R.C. Sproul has recently written against the notion that "God died on the cross".  Big topic.  Not gonna jump in with both feet here.  But allow me to dip a toe...

Just listen to this key paragraph in his argument:

If the being of God ceased for one second, the universe would disappear. It would pass out of existence, because nothing can exist apart from the sustaining power of God. If God dies, everything dies with Him. Obviously, then, God could not have perished on the cross.

Now ask yourself - what definition of death is being used by Sproul?  The bible's?  Or Bertrand Russell's?

In the bible, death is a realm over to which the Father has handed humanity in its rebellion.  It's a realm the Son enters so as to be firstborn from among it.

Where on earth do we get the idea that death = non-existence?

Who knows where Great Aunty Beatrice is, but she's not nowhere. Sproul knows that the dead do not cease to be.  But, like so many other theologians who discuss this issue, they use the theist's definition of God and the atheist's defintion of death.

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